(0.42) | (Amo 4:3) | 2 tn The Hiphil verb form has no object. It may be intransitive (F. I. Andersen and D. N. Freedman, Amos [AB], 425), though many emend it to a Hophal. |
(0.42) | (Dan 11:32) | 3 tn Heb “know.” The term “know” sometimes means “to recognize.” In relational contexts it can have the connotation “recognize the authority of, be loyal to,” as it does here. |
(0.42) | (Jer 22:16) | 2 tn Heb “Is that not what it means to know me?” The question is rhetorical and expects a positive answer. It is translated in the light of the context. |
(0.42) | (Jer 19:5) | 1 tn The word “here” is not in the text. However, it is implicit from the rest of the context. It is supplied in the translation for clarity. |
(0.42) | (Isa 30:14) | 1 tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].” |
(0.42) | (Isa 7:6) | 1 tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.” |
(0.42) | (Pro 31:10) | 6 tn Heb “gems.” It is not known which particular gem the term refers to or whether it means gems in a generic sense. |
(0.42) | (Pro 26:25) | 1 tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”). |
(0.42) | (Pro 24:28) | 2 tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness. |
(0.42) | (Pro 21:22) | 2 tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.” |
(0.42) | (Pro 20:25) | 1 sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows. |
(0.42) | (Pro 20:21) | 2 sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent. |
(0.42) | (Pro 20:8) | 1 tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it. |
(0.42) | (Pro 15:9) | 2 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth. |
(0.42) | (Pro 14:29) | 3 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody. |
(0.42) | (Pro 11:19) | 2 tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness. |
(0.42) | (Pro 10:24) | 3 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.” |
(0.42) | (Pro 8:17) | 1 tn The verb אָהֵב (ʾahev, “to love”) is stative, so in the imperfect form it is future tense. It still states a general truth. |
(0.42) | (Pro 1:4) | 6 sn As this second clause does not begin with “and” in Hebrew, it may be understood as an expansion what it means to impart shrewdness. |
(0.42) | (Psa 91:1) | 4 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4). |